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Journal articles on the topic 'Human nature is sinful'
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1
Forster, Greg, and Kim Ian Parker. "“Men Being Partial to Themselves”: Human Selfishness in Locke's Two Treatises." Politics and Religion 1, no. 2 (July 1, 2008): 169–99. http://dx.doi.org/10.1017/s1755048308000163.
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AbstractConventional wisdom describes Locke as an “optimist” about human nature; some scholars go further and say that he denied the Christian view that human beings are naturally sinful. But Locke's works, including the Two Treatises, clearly and firmly hold that human nature has a consistent tendency to desire selfishness and evil. Locke's view of the origin of human sinfulness is unorthodox – he dissents from the traditional doctrine of “original sin” – but on the question of whether human nature is in fact sinful his views are perfectly orthodox, and are in harmony with the Calvinism of the Church of England in his time. Understanding this is crucial to grasping the fundamental problem of the Two Treaties, which is the need to cope with humanity's selfishness. Locke argues that the persistent moral corruption of human nature is the primary reason government exists.
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Reynolds, Gabriel Said. "“The Human Was Created Out of Haste.” On Prophecy and the Problem of Human Nature in the Qur’an." Religions 12, no. 8 (July 31, 2021): 589. http://dx.doi.org/10.3390/rel12080589.
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In this article it is argued that the Qur’an’s doctrine of divine mercy is best understood in light of its pessimistic anthropology, an aspect of the text that is often underappreciated. The so-called “primordial covenant” verse (Q 7:172) of the Qur’an holds humans responsible for submission to God. The Qur’anic language on “signs” in the natural world suggests that humans should recognize God (and be grateful to Him) by reflection on nature alone. Yet, according to the Qur’an they do not. The Qur’an refers frequently to humans as “ungrateful” and “hasty”. It also makes divine punishments a regular element of human history, suggesting that rebellion is endemic to human nature. It is, I argue, precisely the rebelliousness of humans that makes God’s initiative in sending prophets merciful. The ministry of prophets in the Qur’an is an unmerited manifestation of divine compassion for a sinful humanity.
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Grudinina, Elena V. "“Natural human” and human nature in the novelette of A.I. Kuprin “Olesya”." Neophilology, no. 26 (2021): 308–19. http://dx.doi.org/10.20310/2587-6953-2021-7-26-308-319.
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This work is devoted to the actual issue of adequate interpretation of a fictional work in the spiritual and moral aspect. We analyze the novelette of A.I. Kuprin’s “Olesya” from the point of Orthodox spiritual thought, focusing on the concepts of “human nature” and “natural human”, we reveal the admitted distortions in the images interpretation of the main characters of the work. Olesya’s personality, despite a number of attractive and original features, is incompatible with the concept of harmony and natural purity. Having inherited from her grandmother and mother a penchant for witchcraft and having learned the techniques of fortunetelling and hypnosis, she stubbornly refuses to perceive Divine grace. However, the situation is aggravated by the fact that she did not have a single positive example of a person living according to the Gospel Commandments. Ivan Timofeevich, who calls himself a believer, knows the Holy Scriptures and the Orthodox doctrine, nevertheless steps on a disastrous path. Loneliness, lack of a clear goal in life and useful activities lead him to a false understanding of freedom, love, beauty, as a result of which he becomes a victim of his own passions. As a result of the analysis, we conclude that the romantic story described in the A.I. Kuprin’s novelette, not only cannot serve as an ideal image of love, but should be considered as an example of mental obscuration and enslavement of a human’s passion, the result of which is always bitter and tragic. True human nature is most adequately described in Orthodox Anthropology, the most important postulate of which is the assertion of human sinful damage and the need to restore theomorphic personality.
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Stopa, Sasja Emilie Mathiasen. "“Through Sin Nature Has LostIts Confidence in God” – Sin and Trust as Formative Elementsof Martin Luther’s Conception of Society." Journal of Early Modern Christianity 5, no. 2 (November 27, 2018): 151–71. http://dx.doi.org/10.1515/jemc-2018-0009.
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Abstract This article explores how sin and trust as fundamental notions of Luther’s relational anthropology determine his understanding of social relations unfolding in the hierarchies of the earthly realm. Against scholastic works righteousness, Luther maintains that humans are absolute sinners incapable of justifying themselves through good works and receive faith as a gift of unconditional trust in God. This reformulation of the human relation to God has profound consequences for Luther’s understanding of interpersonal relations. Luther understands the justifying relation to God as a precondition for fruitful and trusting social relations in a world infused by sin. Moreover, Luther patterns his understanding of the hierarchic relations between subjects and their earthly authorities on the trusting relation between God and human beings. However, because of sin individuals need to subject themselves to superiors. In this way, Luther’s understanding of the human being as both righteous and sinful seems to be the reason behind the apparent paradox of hierarchy and equality permeating his conception of society.
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Tseng, Shao Kai. "“Non potest non peccare”: Karl Barth on original sin and the bondage of the will." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 60, no. 2 (May 29, 2018): 185–207. http://dx.doi.org/10.1515/nzsth-2018-0010.
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Summary This article offers an exposition of Karl Barth’s actualistic reorientation of the Augustinian notions of original sin and the bondage of the will in § 60 and § 65 of Church Dogmatics IV/1–2. Barth redefines human nature as a total determination of the human being (Sein/Dasein) “from above” by the covenantal history of reconciliation. Human nature as such remains totally intact in the historical state of sin. The human being, however, is also determined “from below” by the Adamic world-history of total corruption. With this dialectical construal of sin and human nature, Barth redefines original sin as the radically sinful activities and decisions that determine the confinement of human beings to the historical condition of fallenness. Barth also challenges the famous Augustinian account of the bondage of the will to which original sin gives rise, and uses the present active indicative to express his actualistic reorientation of the Augustinian notion of the bondage: “non potest non peccare”.
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Kochańczyk-Bonińska, Karolina. "Ontyczne konsekwencje grzechu Adama w ujęciu Maksyma Wyznawcy." Vox Patrum 59 (January 25, 2013): 295–302. http://dx.doi.org/10.31743/vp.4031.
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Maximus the Confessor points out that Adam’s sin totally changed the mode of existence of human nature, which has since been proliferated via procreation involving sensual pleasure. The focus on sensual pleasure is the primary consequence of Adam’s sin. Sensual experiences are not sinful as such though they are particularly vulnerable to Satan’s temptations. It is particularly dangerous when our will is weakened and inclined to choose evil. That is why Maximus links pleasure with suffering and death which are consequences of Adam’s turning to pleasure – pleasure which at the same time caused his separation from God. Despite of passibility, corruption of will and death, which directly affect human nature, there are other consequences of Adam’s sin that involve the universe as a whole. These are five divisions which destroy harmony in the cosmos: the division between man and woman, created and uncreated, sensual and intelligible, earth and heaven, settled world and paradise.
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Wang, Xingrong, and Lei Zhang. "A comparative study of interpersonal meanings of traditional hymns and contemporary Christian songs in China." Text & Talk 39, no. 6 (November 26, 2019): 775–96. http://dx.doi.org/10.1515/text-2019-0240.
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Abstract Contemporary Christian songs (CCSs) are gaining more favor in Chinese churches than traditional hymns (THs) nowadays; however, many scholars have criticized the intimate relationship established with God in CCSs from the perspective of theology. This study aims to explore whether the God-human relationship built in THs and CCSs has experienced a change by carrying out a comparative analysis of their respective constructed interpersonal meanings. Combining Halliday’s framework with judgment in Martin and White’s Appraisal system, this study compares 100 CCSs and THs from the aspects of modality, judgment, mood and projected roles with the help of UAM Corpus Tool 3.0., with some changes of the original categories of judgment system due to the specific nature of the judged subject in the data. The semantic analyses show that the God-human relationship constructed in hymns has changed, with the encompassing view of God narrowed to one focused on love, the sinful nature of humans replaced by their incapability, and the assurance in and reverence to God outweighed by closeness and intimacy with Him. Some cultural realities and the situation of the church are referred to as a way of explaining this change.
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Muchtar, M. Ilham. "A THEMATIC ANALYSIS OF AL-ŻANB IN AL-QUR’AN." HUNAFA: Jurnal Studia Islamika 15, no. 1 (December 12, 2018): 76–100. http://dx.doi.org/10.24239/jsi.v15i1.510.76-100.
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The Qur’an formulates al-żanb into several essences, other than as an act which can harm oneself or others. Al-żanb is also used to call sin against God and sin against fellow human beings. Al-żanb means sin, because sin is the result of an act that violates the teachings of religion and will follow the perpetrator until the Day of Judgment. The Qur’an does not mention the term al-żanb except to refer to disgraceful deeds that contain humiliation and backwardness which result in punishment in the judgment day as well as earthly sanctions. The bad influence of al-żanb in human life, both individually and socially, is enormous. Sinful acts, in addition will keep the perpetrators of their fellow human beings and their God, also gave birth to the destruction of nature and the environment. Even the occurrence of disasters on earth is inseparable from the sins committed by humans. A true and comprehensive understanding and comprehension of the nature of al-żanb, in addition to making man careful in every action, he can also learn from his mistakes so as not to make the same mistakes. Moreover, if man realizes that he can at any moment fall into sin, then it will bring a sense of tawadhu in him so that every time he ask forgiveness to Allah without waiting to have to sin first.
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Muchtar, M. Ilham. "A THEMATIC ANALYSIS OF AL-ŻANB IN QUR’AN." HUNAFA: Jurnal Studia Islamika 15, no. 1 (December 12, 2018): 95–123. http://dx.doi.org/10.24239/jsi.v15i1.510.95-123.
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The Qur’an formulates al-żanb into several essences, other than as an act which can harm oneself or others. Al-żanb is also used to call sin against God and sin against fellow human beings. Al-żanb means sin, because sin is the result of an act that violates the teachings of religion and will follow the perpetrator until the Day of Judgment. The Qur’an does not mention the term al-żanb except to refer to disgraceful deeds that contain humiliation and backwardness which result in punishment in the judgment day as well as earthly sanctions. The bad influence of al-żanb in human life, both individually and socially, is enormous. Sinful acts, in addition will keep the perpetrators of their fellow human beings and their God, also gave birth to the destruction of nature and the environment. Even the occurrence of disasters on earth is inseparable from the sins committed by humans. A true and comprehensive understanding and comprehension of the nature of al-żanb, in addition to making man careful in every action, he can also learn from his mistakes so as not to make the same mistakes. Moreover, if man realizes that he can at any moment fall into sin, then it will bring a sense of tawadhu in him so that every time he ask forgiveness to Allah without waiting to have to sin first.
10
Reno, R. R. "Pride and Idolatry." Interpretation: A Journal of Bible and Theology 60, no. 2 (April 2006): 167–80. http://dx.doi.org/10.1177/002096430606000204.
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Which is the primal sin, pride or idolatry? The Augustinian tradition highlights pride, an emphasis reinforced by theological critiques of modernity. However, the Old Testament and Romans 1 point to idolatry as the fundamental form of sin. Analysis of Augustine's account of human acts, the nature of evil, and the structure of sinful love frames a close reading of one of the most famous episodes in his Confessions, the youthful theft of pears. In this autobiographical reflection, Augustine illuminates the paradox of pride. Self-love is unstable, and it resolves into the pursuit of finite goods that we wrap in the false tinsel of imagined divinity. In this way, Augustine's phenomenology of pride is consistent with the biblical consensus that idolatry is the primal expression of sin.
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Ziegler, Philip G. "“While We Were Yet Enemies”." Journal of Reformed Theology 14, no. 1-2 (March 27, 2020): 35–51. http://dx.doi.org/10.1163/15697312-bja10003.
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Abstract A distinctive contribution of Protestant dogmatics is its account of the interrelation of divine grace and human sin in which saving grace comes upon fallen, sinful humanity. What is most evangelically interesting and significant to Reformed faith is that God graciously acts precisely for creatures who are turned away from and pitched against divine goodness, against divine vocation, and against divine love. Thus, to ask and answer the question of ‘nature and grace’ as such is not yet to have set the question of grace in its most significant and telling register. In conversation with insights from the Didache, the apostle Paul, and early modern Reformed doctrines of sin, this essay argues that we do not win the measure of divine grace unless and until we meet it in connection with our godlessness and enmity, that is, in God’s saving confrontation with radical human sinfulness.
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Witte, John. "The Freedom of a Christian: Martin Luther’s Reformation of Law & Liberty." Evangelische Theologie 74, no. 2 (April 1, 2014): 127–35. http://dx.doi.org/10.14315/evth-2014-0206.
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AbstractMartin Luther described each person as at once sinner and saint, priest and lord. We can do nothing good; we can do nothing but good.We are utterly free; we are everywhere bound. The more a person thinks himself a saint, the more sinful in fact he becomes. The more a person thinks herself a sinner, the more saintly she in fact becomes. The more a person acts like a lord, the more he is called to be a servant. The more a person acts as a servant, the more in fact she has become a lord. This is the paradoxical nature of human life, and this is the essence of human dignity. Luther used this dialectic theology to level the traditional divisions between pope and prince, clergy and laity, aristocrat and commoner in his sixteenth-century world. And he helped to shape ongoing Protestant teachings about the need to balance authority and liberty, hierarchy and equality, rights and duties in all spheres of life, not least the church and the state.
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Miski, Miski. "PERILAKU LESBIAN DALAM NORMATIVITAS HADIS." MUTAWATIR 6, no. 2 (February 28, 2018): 341–66. http://dx.doi.org/10.15642/mutawatir.2016.6.2.341-366.
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This article aims to explore the ḥadîth thematically on the act of lesbianism in the normative roots. The methods used are operationally by generating ḥadîths that are related to the topic, making typology, defining the primary ḥadîth, takhrîj, and analyzing it in textual and contextual perspective. This article finds that some ḥadîth which are talking straightly on lesbianism are narrated by al-Ṭabrânî. It suggests that the act of lesbianism is a sinful deeds that are similar to the act of sexual intercourse (zinâ). In the wide analysis, it can be noted that Islam does not give space for making it legal for the doers of lesbianism. It is not only because the act of lesbianism has been considered as deviation from the nature of human sexual orientation, but also because it certainly contradicts to the basic legal of human relation. Otherwise, there are ample of ḥ adîth giving instruction to prevent people from such action, that is by not to open and look at other human genitals (‘awrat), not to have body contact that arouse sexual desire, and to emerge awarness of sexual identity and sexs by not to follow the deeds or dressing the opposite gender clothes.
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Ruiz, Florinda, and Gary G. Gibbs. "Arthur Golding’s Metamorphoses." Explorations in Renaissance Culture 41, no. 2 (December 1, 2015): 119–48. http://dx.doi.org/10.1163/23526963-04102001.
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Golding’s translation of the first complete version of Ovid’s Metamorphoses (1567) influenced authors (including Shakespeare), teachers, and, undoubtedly, most literate Elizabethans. It proved to be a popular text, but that popularity was mostly a Reformation-era phenomenon, and after 1612 the text was not reprinted until the twentieth century. Modern scholars have debated numerous issues: the nature and merits of Golding’s translation, with many judging it to be an odd transposition of the original; its engagement with the religious and political polemics of the day; and the degree to which the translation might or might not follow the moralizing approaches of previous allegorical traditions. This essay demonstrates the didactic, protreptic nature of the text and examines how Golding—a devout Calvinist—employed numerous literary devices to illustrate the frightful consequences that result from ungodly human desires and behaviors. He reinvented the text by creating an intertwined relationship between text and paratext to form the foundation of his protreptic method. With his translation Golding sought to highlight the growth of sinful behavior and to persuade readers toward his particular religious, political, and cultural concerns with contemporary English society. As the Elizabethan world died, so did the interest in Golding’s Metamorphoses; it no longer spoke to people in a significant way.
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Trigg, Roger. "Reason and Faith—II." Royal Institute of Philosophy Supplement 31 (March 1992): 33–43. http://dx.doi.org/10.1017/s1358246100002095.
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The categories of reason and faith are often contrasted. When reason gives out, we are told that we have to rely on faith. Such exhortations are made particularly in the context of religion. When for instance, we face some personal tragedy which may well seem inexplicable, we are told that faith can help us through it. Very often faith is referred to in a vacuum. Presumably faith in God is usually meant, but all too often God drops out of the picture, and it seems that all we need is faith, not faith in anything or anyone, but just faith. We are thus encouraged to add what seems to be a magic ingredient to our lives, which can transform everything. Perhaps at the back of such thinking lies some Calvinist notion of the corrupt character of human reason. As a result it may seem that we cannot rely on our judgment, which is the product of the fallen and sinful nature of humanity. Instead we must depend on ‘faith’ which may, or may not, be given us by the grace of God.
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McFarland, Henry. "Step Back." After Dinner Conversation 2, no. 6 (2021): 11–30. http://dx.doi.org/10.5840/adc20212651.
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Is natural always the best choice? Should humans should step in and usurp nature? Are there uniquely human experiences that should take place, even if it means greater risk? In this work of philosophical short story fiction, Beth and Bob are expecting a baby. However, in this future, womb carried babies have been almost entirely replaced by the far safer “womb farms.” Beth has already decided she wants to have a natural pregnancy and carry the baby to term herself. She is shunned by others who see it as dangerous and selfish. Their neighbor, Sandy is the daughter of a Neo-Shaker family who used science to have their daughter born neuter, that is to say, without sexual organs or gender. Sex, they argue, is no longer necessary and sinful as procreation can now be handled without sex. Sandy self-identifies as female and intends to undergo a dangerous and painful procedure to add female sexual organs to her body. Beth dies during childbirth, but her baby survives. Bob and Sandy continue their friendship, and, overtime, start to fall in love. Sandy is finally scheduled for the operation, but Bob tries to talk her out of it. He has lost too many loved ones already. Sandy insists she must be made the gender to match her mental state and does the procedure.
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Manafe, Yanjumseby Yeverson. "Keberdosaan Manusia Menurut Alkitab." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 8, no. 2 (July 30, 2020): 111–31. http://dx.doi.org/10.47154/scripta.v8i2.67.
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ABSTRAK Setelah kejatuhan manusia ke dalam dosa sebagaimana diuraikan dalam kitab Kejadian 3:1-24, membuat semua manusia keturunan Adam dan hawa hidup dalam dosa. Kendatipun demikian masih ada banyak orang Kristen yang belum dapat memahami dengan pasti adanya dosa di dalam hidup mereka. Jika setiap orang kristen tidak tahu bahwa ada dosa dalam dirinya maka akan sulit sekali untuk menanganinya. Oleh sebab itu, setiap orang Kristen harus mengetahui dan menyadari hakikat dari manusia berdosa serta mau melepaskan diri dari belenggu dosa. Dan hal ini akan terwujud di dalam dan melalui Roh Kudus. Berkenaan dengan keberdosaan manusia maka dalam tulisan ini akan dibahas berturut-turut mengenai keberdosaan manusia, yaitu: definisi dosa, istilah-istilah dosa dalam Alkitab, asal dosa, aspek-aspek dosa, akibat dosa dan jalan keluar dari dosa.
ABSTRACT
After the fall of man into sin as described in Genesis 3: 1-24, made all humans descend from Adam and Eve live in sin. Nevertheless there are still many Christians who have not been able to understand with certainty the existence of sin in their lives. If every Christian does not know that there is sin in him it will be very difficult to handle it. Therefore, every Christian must know and realize the nature of sinful humans and want to break away from the bondage of sin. And this will be realized in and through the Holy Spirit. With regard to human sinfulness, this paper will be discussed in succession regarding human sinfulness, namely: the definition of sin, the terms of sin in the Bible, the origin of sin, aspects of sin, the consequences of sin and the way out of sin.
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Ahn, Ho-Jin. "The Humanity of Christ: John Calvin's Understanding of Christ's Vicarious Humanity." Scottish Journal of Theology 65, no. 2 (March 27, 2012): 145–58. http://dx.doi.org/10.1017/s0036930612000026.
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AbstractThere are two different hermeneutical principles between the views of the fallen and unfallen humanity of Christ. Scholars who deny Christ's assumption of corrupted human nature emphasise that, due to a fallen humanity, Christ would have inevitably committed sin in the context of the original sin. However, theologians who are in favour of Christ's fallen humanity explain the issue in the person and work of Christ himself. Here, I present John Calvin's biblical views on the body of Christ as the vicarious humanity for all of us. With regard to the biblical truth that the Word became flesh without ceasing to be the eternal of God, Calvin describes the paradoxical character of the event in scripture. Although Calvin never supports the fallen nature of Christ at a literal level, he is inclined to accept the view of Christ's fallen nature at the level of interpretation, because Calvin has no hesitation in saying that Christ assumed a mortal body like us. Calvin is in line with the views of Christ's fallen human nature, for he uses the biblical concept of Christ's mortal body and the principle of sanctification in his own body through the Holy Spirit, except in that Calvin denies Christ's assumption of the sinful nature of Adam after the Fall. Calvin's opinions not only provide us with the common biblical ground with which the two theological camps would agree, but also demonstrate that Christ assumed fallen humanity for us. In this article, I will explain how the view of Christ's unfallen humanity has logical errors and how it distorts the integrity of the Gospel. Next, in order to demonstrate how Christ's assumption of fallen humanity accords with the orthodox faith in Reformed theology, I examine Calvin's biblical arguments of Christ's assumption of our true humanity. Then, I explain that without assumption of our mortal body by Christ there is no vicarious humanity of Christ in Calvin's christology. Particularly, in order to understand the original and biblical arguments for the humanity of Christ, I will use a dialectical approach to both the Institutes of Christian Religion (1559) and Calvin's commentaries, as the best way to grasp the essence of Calvin's theology.
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Tarasov, Boris N. "The concept of “Christian empire” in the historiosophy of Fyodor Tyutchev." Two centuries of the Russian classics 2, no. 4 (2020): 94–103. http://dx.doi.org/10.22455/2686-7494-2020-2-4-94-103.
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The article is devoted to Fyodor Tyutchev’s understanding of the special role of Russia as a country that still retains true Christianity as its spiritual and historical basis. The mission of Russia, according to the poet, is to maintain order on earth and the execution of higher laws, to avoid the onset of the realm of lawlessness. The work shows the process of Fyodor Tyutchev’s comprehension of the inseparability of the destinies of the priesthood and the monarchy, the inseparability of ecclesiastic and imperial history of Russia. The poet believed that Orthodoxy gives meaning to the activities of the state — the denial of Christianity and the imperial-state building based on it legitimises the sinful state of human nature. Calling Russia the heiress of Byzantium, Fyodor Tyutchev comes to the conclusion that it has become the mouthpiece of the fate of one big tribe and of the best, intact and healthy half of the Christian Church. The poet and thinker noted that the fluctuations of the Christian foundations and the slipping from them of the individual, state, society, all mankind into pre-Christian paganism (characteristic for the time of Fyodor Tyutchev) can lead to dire consequences. The author of the article analyses Fyodor Tyutchev’s thoughts on the crisis of the 19th century civilisation, the spiritual essence of which lies in the rejection of the freedom represented by Christianity and in state of enslavement by the autonomous human self and by the undeified political power.
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Wanneberg, Pia Lundquist. "An Analysis Of “The Gymnastics Battle At Stockholm Elementary Schools”." Polish Journal of Sport and Tourism 22, no. 2 (June 1, 2015): 106–13. http://dx.doi.org/10.1515/pjst-2015-0018.
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Abstract Introduction. In order to examine the consequences that a changed view of the child had on early twentieth-century teaching in Sweden, this article analyses a battle that erupted when a proposal for new lesson content for Swedish school gymnastics was presented. Material and methods. The study method is a comparative qualitative analysis of texts which present the views of the supporters and opponents of the proposal. The data analysis is based on a model showing five different constructions of childhood: a moment of innocence and purity; a period of lacking, but with naturally unfolding potential for, rational power; the primitive stage of human evolution; a time for redemption: saving the child from his/her sinful nature; and a period of active growth. Results. For the proposal's supporters, the fact that they mainly regarded childhood as a time of active growth meant a form of gymnastics more suited to children and their needs as well as a desire to get them to participate and become involved. For the proposal's opponents, the notion of childhood as the primitive stage of human evolution meant that considerable space was accorded to order movements, commands, and other military elements designed to subjugate and control in order to develop and civilise pupils in accordance with the values and ideals this side represented. Conclusions. The findings show that the views of both sides concerning which gymnastics should be practised can be linked to different notions of the child.
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Anggoro, Purwadi Wahyu. "Preventive Transcendental Of Mass Violence Crimes." Journal of Transcendental Law 1, no. 2 (December 14, 2019): 92–103. http://dx.doi.org/10.23917/jtl.v1i2.9155.
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ABSTRACT Objectives: This article aims to explain the causes of criminal acts of violence that occur in cases of violence involving the masses and explicate the concept of preventing violent crimes involving masses who have a transcendental paradigm. Methodology: This research was qualitative nondoctrinal research. The strategy of applying Preventive Law with a Transcendental paradigm as a concept of preventing criminal acts of mass violence with religious nuances is as a way to reduce the emotions of the masses and eliminate the intention of the masses to commit acts of violence. The sources of data were in the form of research and interviews of cases of mass violence. The data analysis used interpretation techniques based on the (premise) stage of mass violence, according to Niel Smelser and transcendental preventive patterns in accordance with the literature reviews of books and scientific journals. Results: The results showed that violence is an act against the law (onrechtmatige daad), where it is the human state of nature. In the crowd, people will imitate other people's actions, lose control, and take aggressive actions. The law is a tool for social engineering to prevent crime, maintain an orderly society, and provide protection for citizens. Law enforcement is prioritized using soft methods (the soft hand of society) to prevent violence from happening with a transcendental paradigm approach to restoring human nature, according to Surah Ali Imran (3) paragraph 110, namely amar ma'ruf, which contains transcendental ethical values. Functions: This research is useful in the implementation of the Transcendental Preventive Law for law enforcement officers, in this case, the National Police, as an effort to break the 4th stage, namely the stage before triggering incidents occur. It is intended that at the time of mass violence, the Preventive Transcendental Law can cool down the emotions of the masses while at the same time restore human awareness that peace, compassion, and the world and its contents are a gift that must be accountable to God Almighty. Originality/Novelty: Transcendental Preventive Law is an effort to prevent violent crime in mass violence that is based on transcendental principles, by giving a religious touch to remind the masses that violence is a sinful act and to remind the existence of God Almighty.
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Tavares Magalhães, Ana Paula. "Os frades de Boaventura na Cidade dos Homens: os franciscanos e a concepção monástica de Agostinho." REVISTA PLURI 1, no. 1 (January 23, 2019): 77. http://dx.doi.org/10.26843/rpv112018p77-90.
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Boaventura de Bagnoregio (1217-1274), ministro-geral da Ordem Franciscana (1257-1274) e mestre de Teologia na Universidade de Paris, é considerado um importante herdeiro do pensamento agostiniano, e imprimiria essa característica à sua Ordem e ao conjunto de sua produção. Agostinho considerava o homem como um ser limitado por sua natureza pecadora a partir da Queda, mas reconhecia a possibilidade da reconciliação com o Criador por meio da ação humana no mundo, indiferentemente aberto às duas Cidades. Boaventura, por sua vez, concebeu seus frades como representação da condição peregrina do homem no mundo, e a pobreza – assim como o conhecimento –, como uma via para a perfeição evangélica e para a redenção dos homens. Neste capítulo, procuraremos demonstrar a forma pela qual a concepção agostiniana do homem e de sua trajetória no mundo foi assimilada por Boaventura e serviu como base para o modelo franciscano de cristão.Palavras-chave: Pecado e queda, Ordens religiosas, representação.AbstractBonaventure of Bagnoregio (1217-1274), Minister General of the Franciscan Order (1257-1274) and Master of Theology at the University of Paris, is considered an important heir of Augustinian thought, and would imprint this characteristic to his Order and to the whole of his production. Augustine considered humanity as beings limited by their sinful nature since from Fall, but he recognized the possibility of reconciliation with the Creator through human action in the world, indifferently open to both Cities. Bonaventure, in turn, conceived his friars as a representation of the pilgrim condition of mankind in the world, and poverty - as well as knowledge - as a way to evangelical perfection and men’s redemption. In this chapter we will try to demonstrate how the Augustinian conception of man and his trajectory in the world was assimilated by Bonaventure and served as the basis for the Franciscan Christian model.Keywords: Sin and fall, Religious orders, Representation
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Stokholm, Anja. "Om forholdet mellem skabelse og syndefald hos Grundtvig og Luther." Grundtvig-Studier 54, no. 1 (January 1, 2003): 88–125. http://dx.doi.org/10.7146/grs.v54i1.16438.
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Om forholdet mellem skabelse og syndefald hos Grundtvig og Luther[Grundtvig and Luther: on the Relationship Between Creation and Fall]By Anja StokholmTheologically speaking, two circumstances determine human life: on the one side, Creation and the creativity of God, on the other the Fall of Man and human sinfulness. Because God’s good creation is continuous, a positive understanding of the status and existence of natural Man is possible; but because Man is fallen and sin destroys creation, a negative perception of human life must also be acknowledged. Useful comparison may be made between the ideas of Grundtvig and Luther on this ambiguous relationship. One may ask of each: was the image of God in Man destroyed at the Fall or does the likeness of God remain a reality even in the fallen human being? Is it possible for natural Man to understand the Gospel and the Christian life? Can the understanding of the Gospels only have a negative character because it is reached from out of consciousness of sin; or can this understanding have a positive character because, sin notwithstanding, momentary experiencing of the truth of the Gospels may be granted? Are the views of Grundtvig and Luther too divergent to be reconciled?Regin Prenter maintained that their two positions closely corresponded, arguing that Grundtvig consistently developed Luther’s reformatory principles rejecting the possibility of human beings gaining justice or salvation by their own merit, and thereby also accepted that only in consciousness of the fallen condition of the world, the subverted nature of humanity, and sin, could the Gospel’s promises be received. Prenter’s harmonisation of Grundtvig and Luther, however, gives insufficient weight to the differences. Luther contends that the image of God in Man is lost, that Man is wholly sinful and unjustified; that just as inward spirit and outward flesh are discrete and cannot mix so are the justified and the unjustified states; and it follows that the unjustified human being is to be perceived a flesh alone. In so far as continuous creation, and manifestations of the positive such as the human capacity to recognise and comply with the demands of the law, are to be found in the world, these arise not from the inner resources of human beings but from the unmerited gift of God.Grundtvig too emphasises the seriousness and destructive nature of sin; but he insists that a remnant of the image of God persists in humanity - for instance in Man’s capacity to live in faith, hope and love, and to nurture the Word (that is, speech); and that its manifestation is a token of God’s continuing, and good, creation. Crucially important is Grundtvig’s conception that the image of God is located in the human heart, for this implies that goodness and the positive phenomena of creation express human life and nature in their true and proper form, and thus Grundtvig is able to identify natural human life, governed by the heart, as a positive context within which the word of the Gospel is indeed comprehensible. In differentiation, then, from Luther, Grundtvig maintains that natural Man also has a spirit and can be the agent of love and of goodness.Is this position incompatible with Luther’s doctrine on justification? Does the notion of goodness imply that Man can and must contribute to his own salvation? Grundtvig is careful to maintain that positive qualities such as love and goodness are a creation of God in Man, not an autonomous human achievement; and that the grace of God’s continuing creation in Man does not render salvation unnecessary. Man still needs the redeeming creation of Christ.Thus there are considerable differences between Grundtvig and Luther; but Grundtvig’s ideas are to be seen as a renewal and an independent continuation of Luther’s principal doctrine: that God alone can accomplish salvation. Yet acknowledgement and awareness of the differences, which arise in part through the different times and circumstances in which these independent thinkers worked, is conducive to a productive dialogue between the two.
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Gokasan, Gurkan, and Erdal Aygenc. "Visualisation of Written Culture with Digital Collage and Woman Representation: Visualisation of Woman Figure in the Mountain and Sea Themed Turkish Cypriot Legends." Mediterranean Journal of Social Sciences 8, no. 3 (May 24, 2017): 45–54. http://dx.doi.org/10.5901/mjss.2017.v8n3p45.
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Abstract This study aimed to visualise the written versions of legends, which can transform the intangible culture as one of the significant parts of culture covering human facts and some habits like art, customs, traditions, into the tangible culture which is the other part of culture, through certain theme/s. Within this perspective, the study aimed to transform the women and discursive representation styles given in the Turkish Cypriot legends into visual representation in addition to creating an absolute language through the use of homogenous indicators. The study discussed the woman described with the ‘passive’, ‘oppressed’, ‘victim’ and ‘sinful’ features, in brief her marginalisation with the patriarchal legend structure through the use of semiotics. For the visualisation of legends, regardless the positive or negative consequence of woman, the ‘torn paper - collage with its popular name - texture was used to create a common language and the emotions to be reflected were symbolised with various colours. The content references of colours were taken into account; for instance, purple was used in the images that woman was downtrodden and blue in the images with the dominant male hegemony. Since the themes covered generally referred to the ‘mother nature’, the woman figures were illustrated as naked delivering the woman in her purest, simplest and most natural self without the social status indicators symbolised by the clothes. The main scene and woman figures, mountain and sea motifs in the selected legends were re-fictionalised in the digital environment and finalised with the illustration. As the effectiveness of pictorial elements in teaching and facilitating to remember the legends, as a cultural element within the main scope of this study is known, the legends were illustrated through the digital collage method. Therefore, the contribution was aimed to be reflected on the permanence and popularity of legends as a cultural product and verbal asset with the benefits of visual and artistic language.
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Zaiets, Anatolii. "Law Philosophical Foundations of the Early Eastern States." NaUKMA Research Papers. Law 7 (July 20, 2021): 20–27. http://dx.doi.org/10.18523/2617-2607.2021.7.20-27.
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The article is devoted to the elucidation of the ideological foundations of the law of the states of the early civilizations of the East, which last from the VII millennium BC (Sumer and Akkad, Babylon, India, China and Egypt). The spontaneously formed mythical, religious, moral and rational components of the worldview, as well as elements of philosophical doctrines are analyzed, traced as the unity of the notions of the gravity of sin and sinful behavior and even the community as a whole, caste character based on the idea of the inevitability of social inequality, the subordinate position of women, and significant differences in different legal systems, based on the specifics of economic structure and political system, civilizational and cultural differences, historical features of state formation, as well as worldviews of peoples, their understanding of the world, world order, natural and terrestrial laws. It is concluded that the general primary basis of the legal worldview of the peoples of the early states of the East are mythical and religious beliefs of peoples (as, incidentally, in all other early states), which served to explain the world order and justify the general laws of nature, and also served as a criterion for evaluating human actions.These ideas were based on common to all civilizations moral ideas about good and evil, justice and injustice, truth and injustice, moral and immoral. In philosophical treatises, in some literary and legal sources of the ancient East, one can find key common moral postulates that take long from the most ancient beliefs and religions and moral rules, known to science, and then reflected in Hinduism, Christianity, Islam. From the point of view of social and state ideology, the ruling elite was interested in spreading and affirming the notions of the sanctity and inviolability of the supreme power of rulers, who often combined religious and secular power. The laws of the rulers were also proclaimed by the commands of the gods, the highe rpowers, which must be strictly observed by all. This view of laws was reinforced by a system of severe punishments for violating them. Although this together helped to centralize the early states, to establish more effective protection against external enemies, and from the point of view of internal organization to keep the people firmly in subjection, it did not contribute to the development of ideals of individual freedom.
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Narramore, Bruce. "The Concept of Responsibility in Psychopathology and Psychotherapy." Journal of Psychology and Theology 13, no. 2 (June 1985): 91–96. http://dx.doi.org/10.1177/009164718501300201.
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Responsibility is a key issue in one's understanding of both the development of personal maladjustments and their treatment. This article surveys seven alternative ways of understanding responsibility and evaluates those viewpoints with the goal of presenting a biblical picture of responsibility that considers the role of both one's specific sins and one's sinful nature as well as the impact of the sins of others.
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Nikolski, Jewgienij. "Праведная и грешная старость в творчестве Всеволода Соловьева." Slavica Wratislaviensia 163 (March 17, 2017): 117–28. http://dx.doi.org/10.19195/0137-1150.163.10.
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Righteous and sinful senility in the worksby Vsevolod SolovyovThe article analyzes the perception of old age in the works by Vsevolod Solovyov, it is noted that in the interpretation of the age is of a polar nature. The writer divides the elderly sinful and righteous. Last by their virtuous lives overcome the weakness of age and actively help others. So he showed his Christian life-affirming attitude. Тhe writer managed to escape from the temptation to translate their works only in the illustration of Christian tenets.Sprawiedliwa i grzeszna starość w twórczości Wsiewołoda SołowjowaW artykule analizie poddano wizje starości obecne w prozie Wsiewołoda Sołowjowa 1849–1903, zwracając uwagę na ich dwojaki charakter. Pisarz wyraźnie dzieli starców na grzeszników i sprawiedliwych. Ci ostatni, dzięki swemu cnotliwemu życiu, pokonują słabości wieku i aktywnie pomagają bliźnim. To charakterystyczna dla twórczości Sołowjowa postawa chrześcijańskiej afirmacji życia, przy czym rosyjskiemu beletryście udało się uciec od pokusy traktowania swoich dzieł wyłącznie jako ilustracji chrześcijańskich przykazań.
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Orians, Gordon H. "Nature & human nature." Daedalus 137, no. 2 (April 2008): 39–48. http://dx.doi.org/10.1162/daed.2008.137.2.39.
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Owens, Rochelle, and Toby Olson. "Human Nature." World Literature Today 74, no. 3 (2000): 599. http://dx.doi.org/10.2307/40155888.
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Dario Maestripieri. "Human Nature." Evolutionary Studies in Imaginative Culture 1, no. 1 (2017): 85. http://dx.doi.org/10.26613/esic.1.1.16.
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Maestripieri, Dario. "Human Nature." Evolutionary Studies in Imaginative Culture 1, no. 1 (July 31, 2017): 85–88. http://dx.doi.org/10.26613/esic/1.1.16.
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Ott, Jeffrey L. "Human Nature." Information Systems Security 8, no. 2 (June 1999): 3–4. http://dx.doi.org/10.1201/1086/43305.8.2.19990601/31057.1.
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Aguilar, Laura. "Human Nature." Boom 5, no. 2 (2015): 22–27. http://dx.doi.org/10.1525/boom.2015.5.2.22.
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Laura Aguilar’s Nature Self Portraits treat the human body as another feature in landscapes. In the series, Aguilar positions herself in the center of her photographs, nude, often with her back to the camera. The curve of her back echoes the rocks, her black hair in the wind recalls the thin fingers of desert trees. The photographs are at once playful and beautiful, peaceful and provocative. This photo essay includes work from Aguilar’s series, plus a similar work by California photographer Judy Dater, which influenced Aguilar.
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Kirby, Vicki. "Human Nature." Australian Feminist Studies 14, no. 29 (April 1999): 19–29. http://dx.doi.org/10.1080/08164649993308.
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Reinarman, Craig, and Peter Cohen. "Human Nature." Foreign Affairs 78, no. 6 (1999): 135. http://dx.doi.org/10.2307/20049542.
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Sheather, J. "Human nature." BMJ 343, no. 09 3 (November 9, 2011): d7280. http://dx.doi.org/10.1136/bmj.d7280.
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de Waal, Frans. "Human nature." Science 356, no. 6344 (June 22, 2017): 1239. http://dx.doi.org/10.1126/science.aan4208.
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Wright, Crispin. "Human Nature?" European Journal of Philosophy 4, no. 2 (August 1996): 235–54. http://dx.doi.org/10.1111/j.1468-0378.1996.tb00076.x.
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Treseler, Heather. "Human Nature." American Book Review 35, no. 3 (2014): 28. http://dx.doi.org/10.1353/abr.2014.0038.
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Breunig, Malene. "Human Nature." K&K - Kultur og Klasse 49, no. 131 (June 23, 2021): 175–92. http://dx.doi.org/10.7146/kok.v49i131.127630.
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The research-based Danish therapy garden Nacadia, which opened in 2011, can be viewed as a holistically oriented realization of the World Health Organization’s (WHO) broad definition of health from 1948: health is not just the absence of disease, but a state of both physical, mental and social well-being in which individuals may develop their abilities, deal with everyday challenges and stress, as well as socialize with other people. Nacadia’s raison d’être and relevance are indisputable. But the questions this article addresses are what perception of nature the therapy forest garden promotes and what social diagnosis it springs from and reproduces. Nacadia’s interdisciplinary research team provides no explanation, but these questions inform my analysis. Based on Nacadia’s concept manual and the therapy garden itself, as well as some literary accounts of engaging with nature, I develop two answers: First, that the researchers behind Nacadia operate with both a discourse and a physical-aesthetic presentation of nature as a peaceful and accessible place for both self-immersion and connection with ‘something greater’. Secondly, the implementation of such a sanctuary encourages romantically tinted modes of experience which certainly seem invigorating but may also evoke an element of alienation for people in a modern society.
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Kim, Richard T. "Human Nature and Animal Nature." International Philosophical Quarterly 55, no. 4 (2015): 437–56. http://dx.doi.org/10.5840/ipq201592345.
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Ruse, Michael. "Nature, Human Nature, and Society." International Studies in Philosophy 18, no. 3 (1986): 63–65. http://dx.doi.org/10.5840/intstudphil198618310.
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Widdicombe, Peter. "The Wounds and the Ascended Body." Articles spéciaux 59, no. 1 (April 22, 2003): 137–54. http://dx.doi.org/10.7202/000793ar.
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Abstract The question of whether the ascended and glorified body of Christ retains the marks of the wounds first became an issue of theological importance in the fifth century with the writings of Cyril of Alexandria and it continued to be developed until the Reformation, when both Luther and Calvin rejected the idea. For the patristic and medieval theologians, the enduring reality of the wounds testify to the intimate connnection between the economy of God’s salvific work within the created order and the eternal economy. It underscored God’s ongoing good intention for, and engagement with, fallen creation. However transformed in glory, the ascended Christ is not to be thought of as dehominised and the evidence of his history as the incarnate and suffering human being is not to be erased. Suffering and sinful humanity finds itself in the Son at the right hand of the Father and it can see there the evidence that the divine heart has and continues to beat with compassion for humanity in its continuing brokenness. It is the enduring presence of the marks of the wounds in heaven that testifies to the divine engagement with the sinful human condition, in both judgment and mercy, which in turn is the basis of humankind’s response of thankfulness.
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Fuentes, Agustin. "Human niche, human behaviour, human nature." Interface Focus 7, no. 5 (August 18, 2017): 20160136. http://dx.doi.org/10.1098/rsfs.2016.0136.
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The concept of a ‘human nature’ or ‘human natures’ retains a central role in theorizing about the human experience. In Homo sapiens it is clear that we have a suite of capacities generated via our evolutionary past, and present, and a flexible capacity to create and sustain particular kinds of cultures and to be shaped by them. Regardless of whether we label these capacities ‘human natures’ or not, humans occupy a distinctive niche and an evolutionary approach to examining it is critical. At present we are faced with a few different narratives as to exactly what such an evolutionary approach entails. There is a need for a robust and dynamic theoretical toolkit in order to develop a richer, and more nuanced, understanding of the cognitively sophisticated genus Homo and the diverse sorts of niches humans constructed and occupied across the Pleistocene, Holocene, and into the Anthropocene. Here I review current evolutionary approaches to ‘human nature’, arguing that we benefit from re-framing our investigations via the concept of the human niche and in the context of the extended evolutionary synthesis (EES). While not a replacement of standard evolutionary approaches, this is an expansion and enhancement of our toolkit. I offer brief examples from human evolution in support of these assertions.
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Blanchard, Kenneth C. "Human Nature: Integrating Nature and Nurture." Politics and the Life Sciences 16, no. 1 (March 1997): 135–37. http://dx.doi.org/10.1017/s0730938400020347.
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Shockley, Evie. "Black Nature / Human Nature." Callaloo 34, no. 3 (2011): 763–66. http://dx.doi.org/10.1353/cal.2011.0149.
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Rhéaume, Jean. "Human Rights and Human Nature." Revue générale de droit 28, no. 4 (March 16, 2016): 523–34. http://dx.doi.org/10.7202/1035619ar.
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At least two important consequences follow from the fact that human rights are based on human nature. First, they exist according to natural law even in cases where positive law does not recognize them. Secondly, they cannot evolve because the nature and purpose of the human being does not change: only their formulation and level of protection in positive law can vary according to the socio-historical context.
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Marcum, James A. "Human Origins and Human Nature." Faith and Philosophy 26, no. 5 (2009): 566–70. http://dx.doi.org/10.5840/faithphil200926556.
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Possenti, Vittorio. "Human Rights and Human Nature." Tópicos, Revista de Filosofía 8, no. 1 (November 28, 2013): 33. http://dx.doi.org/10.21555/top.v8i1.476.
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Parece que hay dos diferentes versiones de los derechos humanos en la tradición occidental: a saber, la racionalista y la cristiana; la primera adoptada por la revolución francesa, la última altamente desarrollada en el renacimiento español. Actuales críticas relativistas tratan de negar la universalidad de los derechos humanos alegando que es una teoría que ha sido creada por países occidentales o que no tiene una justificación fuerte, y que por tanto no puede tener un alcance universal; pero esta objeción puede ser descartada con una justificación alternativa de los derechos humanos.
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Lavery, Jonathan. "Human Knowledge and Human Nature." Teaching Philosophy 16, no. 3 (1993): 261–63. http://dx.doi.org/10.5840/teachphil199316333.
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